]]>Joannis MylonopoulosAlain DuplouyMichael FowlerEmmanuel VoutirasKalliopi ChatzinikolaouThierry PetitAlexis d’Hautcourthttp://kernos.revues.org/2118
2014-11-21Epigraphic Bulletin for Greek Religion 2009The 22nd issue of the Epigraphic Bulletin for Greek Religion presents a selection of the epigraphic publications of 2009 and some additions to earlier issues. Following the practice of the most recent issues, emphasis was placed on the presentation of new corpora and editions of new texts, rather than on summarizing books or articles that use epigraphic material. Due to demanding research and administrative duties, this year I have been unable to complete the survey of journals on time. In order to avoid delays in the publication of Kernos, I could only present part of 2009’s publications. This issue contains several very interesting new epigraphic finds. I would like to highlight the new fragments that have been added to the philosophical inscription of Diogenes of Oinoanda (65). They make possible the reconstruction of a large passage, in which the Epicurean philosopher rejects the idea that the fear of the gods prevents mortals from committing acts of injustice. Two very importan...]]>Angelos Chaniotishttp://kernos.revues.org/2117
2014-11-21Beyond Greek “Sacred Laws”Recent scholarship has recognised that the modern categorisation of certain Greek inscriptions as “sacred laws” is problematic. The article seeks to move beyond the traditional corpus of “sacred laws” to suggest an alternative Collection of Greek Ritual Norms (CGRN), which uses more selective criteria and which will be published on line.]]>Jan-Mathieu CarbonVinciane Pirenne-Delforgehttp://kernos.revues.org/2115
2014-11-21Ancient Theologies and Modern TimesLobeck’s Aglaophamus (1829) has been read as beginning modern research on Orphism and the ‘ancient theology’. Replacing it in its historical context opens up new perspectives.]]>S.C. Humphreyshttp://kernos.revues.org/2111
2014-11-21Theological Etymologizing in the Early StoaThe present article aims to show that etymologizing was an integral part of Stoic theology. The Stoics’ pantheistic and hylozoistic view of the cosmos made it natural for these thinkers to use etymology for the purpose of discovering the diverse manifestations of God in the universe. Accordingly, the main thesis of the paper posits that, within Stoicism, etymology was not so much the study of the history of words, but rather that of how God develops and reveals Himself in the various phenomena of our world. Inasmuch as studying the names of the gods was for the Stoics tantamount to seeking God, etymology played a threefold function in Stoicism: firstly, it was a means to honor God; secondly, it was a way of interpreting poetry; and finally, it was also a tool for transforming one’s own existence. Consequently, the present article investigates the theological, the allegorical and, lastly, the existential dimension of Stoic etymologizing.]]>Mikolaj Domaradzkihttp://kernos.revues.org/2109
2014-11-21De Pallantion d’Arcadie à Pallantium du Latium : fêtes « arcadiennes » et fêtes romainesSelon Denys d’Halicarnasse (I, 31-33 et 80, 1), les Arcadiens, conduits par Évandre, se seraient installés dans le Latium où ils auraient établi de nombreux cultes, parmi lesquels les Lykaia, assimilés aux Lupercalia, les fêtes de Niké, un culte de Déméter caractérisé par des nephalia et les Hippokrateia de Poséidon Hippios, appelés à Rome Consualia. Toute une tradition érudite, du xixe au xxie siècle, parle de transferts de culte de l’arcadienne Pallantion à la Pallantium du Latium. On s’attachera à montrer qu’il n’en est rien et que Denys choisit les fêtes évoquées selon un point de vue romain. L’Arcadie ne joue aucun autre rôle que celui de fournir des noms et une caution d’hellénisme et d’ancienneté.]]>Madeleine Josthttp://kernos.revues.org/2108
2014-11-21Queens and Ruler Cults in Early HellenismHow can a new deity, with her/his specific attributes, timai and epiphanies, be created? By whom? And for what purposes? Who will her/his priests and believers be? Hellenistic documentation brings an historical perspective to the cultic, social and ideological aspects of religious phenomena, and ruler cults are a particular case of establishing/accepting new gods. Female ruler cults have only recently received specific attention. The paper examines the cases of Berenike I, Arsinoe II, and Laodike IV in order to provide new interpretations of some dynastic festivalsand to study the relationship between ruler cults and the legitimation of female power. The discussion relies mostly on papyri and inscriptions, but the final analysis of Theocritus XVII argues that the poetic logic of power legitimation is consistent with the one displayed in non-literary sources.]]>Stefano G. Canevahttp://kernos.revues.org/2104
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